___________________________________________________________________________ Journal of Religious Culture Journal für Religionskultur Ed. by / Hrsg. von Edmund Weber in Association with / in Zusammenarbeit mit Matthias Benad Institute for Irenics / Institut für Wissenschaftliche Irenik Johann Wolfgang Goethe-Universität Frankfurt am Main ISSN 1434-5935- © E.Weber – E-mail: [email protected] ___________________________________________________________________________ No. 69 (2004) Alawi Syncretism Beliefs and Traditions in the Shrine of Hüseyin Gazi By Hüseyin Türk Numerous regional and descriptive studies have been made on beliefs and traditions related to shrines. The present study is a scientific outcome of a visit to the shrine of Hüseyin Gazi with a group of Alawi visitors from Divriği. Although the visitors knew very little about Hüseyin Gazi’s historical personality, they carefully practiced all traditions and customs in the shrine. These beliefs and practices descending from their ancient forms of beliefs will provide direct data on development and the origins of their religion. Hence, in this study, on the beliefs and practices held in the Shrine of Hüseyin Gazi visited by Alawi disciples, we expect to reach certain clues to denote that Alawism is a syncretic belief. Introduction Religious Anthropology studies the origins, evolution and functions of religions. The discipline researching religious beliefs and rituals comparatively with cross-cultural perspectives tries to enlighten the belief world of the mankind. Religion, as a term, can be defined as “believing as well as worshipping to the supernatural powers and/or beings by the individual who are emotionally or consciously devoted to them” (Örnek 1988: 127). There have been a number of theories so far which try to bring an explanation to the origins and the evolution of religion. In these theories, Fetishism, cults of nature, animism, Totemism, dynamism, Manism, magic, polytheism, monotheism as well as certain physiological phenomena have been particularized as evolutionary stages and forms of belief (Evans- Pritchard 1998: 124). All of these theories have the perspective of so called “progressive” and / or “unilinear” that maintain a religion which has reached ongoing stages and that communities which have developed from primitiveness to civilization. They argue that there 2 has only been one single line of progress, and all of the communities are bound to go through the same evolutionary stages. Controversial data obtained from the researches made recently on primitive communities in connection with the proposed evolutionary stages seem to be the leading factor in failure of such theories. Now, as it is a known fact that even primitive communities had belief in a single God as the “creator” and the “protector” (See Malinowski 1990: 12-13; Evans-Pritchart 1998: 122) which proves that unilinear evolution is no longer valid and all the societies have not evolved through identical stages but each community must have its particular form of cultural change (See Steward, 1955: 15-18). Like each society and culture, Anatolian alawies must have particular origins and historical backgrounds on which their religions have been based. Thus, Anatolian alawism has come to these days following a peculiar line. Their beliefs, traditions and rituals descending from their former religion seem to survive in their life after adherence to Islam. These beliefs and practices descending from former religion providing direct data on developent and the origins of their religion have shown themselves. Particularly in shrine worship. Hence, in this study, on the beliefs and practices held in the Shrine of Hüseyin Gazi among a number of other vowing places in Divriği-Sivas, frequently visited by Alawi disciples, we expect to reach certain clues to denote that Alawism is a syncretic belief. Alevilik senkretik bir inançtır. The presence of various elements of ancient beliefs in shrine beliefs of Alawies in Divriği indicates that Alawism is a syncretic belief. There is not any scientific and extensive research about Hüseyin Gazi Shrine. For this reason, we studied the traditions and beliefs related to Hüseyin Gazi Shrine which are usually visited by Alawi people. The method of investigation used for this study is fieldwork. In accordance with this method we joined in a group of Alawi visitors, observed them and had interviews with them in the shrine. The aim of the this study is to examine and explain the beliefs and the traditions of the Hüseyin Gazi Shrine related to Alawi Syncretism. Alawi Syncretism A great deal of research on Anatolian Alawism has been done since1980. Among these researches, many views on the origin of Alawism have been expressed. Some of the views defend that Alawism is an Anatolian Islamic sect originated from Shiism, (Fığlalı, 1990; Selçuk and ark.,1991; Avcıoğlu, 1981; Kehl-Bodragi, 1991) and also some of the views stress that Alawism is an Anatolian religion (Bozkurt, 1990) and a populistic Islamic faith (Burhan, 1990). On the other hand, some of the views defend that Alawism is Ali’s supporters’ philosophy of life and a political manner (Zelyut, 1990). However, a prevalent view is that “Alawism is a syncretic belief”. This view is also defended by the scientists doing research on Alawism (See. Melıkoff, 1994; Ocak, 1990; Şener, 1997; Birdoğan, 1995). According to Şener, Alawism is a life style, which is not a racial but a social one. Alawism has three sources: 1-The injustice act treated to the Saint. Ali by not accepting him as a Caliph, 2-The ancient Turkish Beliefs, 3-The ancient Anatolian civilisations (1997: 38-40). To Ocak, Alawism is a mixture of belief, of which origin goes back to the ancient times. It is syncretism shaped in time and space by many religious, political, socio-economic and cultural factors extending from the oldest periods of the Turks (1990: 20-25; 1983). According to Birdoğan, who states that Alawism is an original belief and a life style which is the mixture of Turk-Oguz beliefs and Islam, there are close connections and similarities between the Shamanist belief and Shaman rituals of Turkish clans and those of Alawis (1995: 449-487). 3 According to Melikoff, who is famous for his studies on Alawism and points out that Alawism is a rich mosaic of belief and a mixture of beliefs, and gives certain examples related to the subject (See 1994: 24,31,37,43,44, 129); Turkish people have given allegiance to a number of religious along centuries... Initially Turks were Shamans; today there are Shaman Turks in Siberia and the Middle Asia. These Shaman Turks worshipped the Heaven God and the forces of nature. Also important are Melikoff’s comments, who argues that there are close similarities between the ancient beliefs of Turks and those of Alawies (1994: 17): “A mosaic of beliefs and religious syncretism forms the essentials of Bektashi-Alawism. Saint Ali (Caliph Ali), highly respected by them is in fact no one but the God of the Heavens of Turks”. When investigating the details, Ali belief is, in fact, the divinity of sun. Ali is identified with the sun. So, Alawis pray to the sun while rising in the morning. Vowing Places and Ancestor Cult In many places of Anatolia, there are a lot of shrines and vowing places where are visited mostly by Sunnis and Alawis. Apart from visiting the shrines, Sunnis worship in diverse forms, such as performing ritual prayer (the namaz), fasting, pilgrimage, and giving zekath, which are indicated in the Koran and applied by the Saint Mohammed. Visiting the shrines has a second place among their worshipping. In fact, mosques are their actual place of worship. The principal forms of worship of the Alawis, who do not go to mosque because of the fact that the Saint Ali was killed in a mosque while praying, are to visit the shrines and vowing places after the cem ritual. Thus, the Alawis’ actual vowing places are the Cem houses and the shrines. The fact that there are a great number of shrines and vowing places in Alawi regions than that of Sunnis justifies this statement. Today, beliefs and traditions performed at vowing places have commonly survived in rural regions in Turkey. However, there is no scientific and detailed research on this subject. So far, only local studies, such as description and collections have been made. The shrines, sacred stones, sacred rocks, sacred great trees and sacred water fountains are visited as vowing places by Alawies. However, the most visited vowing place is the shrines in the rural region of Turkey. People believe that there is a grave of a Saint in the shrines. There are different definitions about “vowing” although many of these share approximately similar points. Örnek’s definition (1973:11) as follows is a good example: “ Vowing includes things such as fasting, sacrifice, food and objects which are dedicated to temples, shrines and Saints by peoples who hope to realize their wishes such as cure of an illness, overcoming bad and difficult situations, giving birth to a child (especially a boy) and getting married, etc.” There are different sorts of vows such as reading Koran, performing ritual prayers (the namaz), buying new clothes for a poor person, delivering various foods, lighting a candle, putting a Turkish flag on a grave in the shrine, tying down a rag to anywhere in the shrine (Köksal 1986:153), sticking a stone on the wall, putting a toy baby on the grave and sacrificing. One of the most common vows is to sacrifice an animal (lamb or sheep, etc) (Cinlioğlu 1961: 5202-5203). Sacrifice, an important section of the worship, is generally dedicated in the presence of god to make peace with supernatural powers and to thank them for their blessing (Örnek 1988: 87-88). Vowing places are visited by the people to make wishes which are beyond their power.